1 Samuel 15:13-16

When Samuel reached him, Saul said, “The LORD bless you! I have carried out the LORD’s instructions.”

But Samuel said, “What then is this bleating of sheep in my ears? What is this lowing of cattle that I hear?”

Saul answered, “The soldiers brought them from the Amalekites; they spared the best of the sheep and cattle to sacrifice to the LORD your God, but we totally destroyed the rest.”

“Stop!” Samuel said to Saul. “Let me tell you what the LORD said to me last night.”

“Tell me,” Saul replied.

If the Holy Scriptures exhibit to us the most perfect patterns of righteousness, they also bring to our view men devoid of righteousness, and living characters of wickedness under all its diversified forms and operations. In truth, if we read them only as records of past events, without an application of them to our own lives and bosoms—we may be amused and instructed by them, but we shall not be greatly edified. But if we view them as mirrors, in which our own character, and the characters of those around us, are reflected—then, indeed, do we reap from them the benefit which they were intended to convey.

Let us, then, take this view of the history before us, and see in it the state of the ungodly world at this time. Let us see in it,

I. Their presumptuous confidence.

Saul had been commanded to destroy the whole nation of Amalek, and everything belonging to them; but he spared the best of their cattle; and yet boasted to Samuel, that he had “performed the commandment of the Lord.”

In this we see the conduct of multitudes around us. We all have received a commandment to wage war with our spiritual enemies, and to “destroy the whole body of sin, Romans 6:6.”

Not only is “our reigning lust” to be mortified, Romans 6:12, but every sinful disposition, though it be as dear to us as “a right eye,” or apparently necessary to us as “a right hand, Matthew 5:29-30.”

But, while much remains unmodified, we take credit to ourselves as having fulfilled the will of God.

The great majority of men, if not living in very flagrant iniquity, think, and wish others to think, that they have fulfilled the will of God, so far at least as not to leave them any material ground for shame and sorrow on account of their iniquities. See the self-complacent state of all around us. In the habit of their minds, they plainly say, “We have performed the commandment of the Lord,” and have ground for commendation on that account.

But they stand reproved, one and all of them, by,

II. Their glaring inconsistency.

The very beasts which Saul had spared, convicted him of falsehood. It was impossible for him to resist the evidence which the bleating of the sheep and the lowing of the oxen gave of his disobedience.

And is there not equal evidence of the self-deceit of those around us? You say that you have obeyed the voice of the Lord. Let me then ask:

What is this worldliness which is so visible to all who behold you? Is it not clear and manifest, that the great mass of those who take credit to themselves on account of their obedience to God, are as much addicted to the world as any other people whatever? They may be free from its grosser vices; but their cares, their pleasures, their company, their entire lives, show indisputably whose they are, and to whom they belong. They are altogether “of the earth, earthly.”

What is this impenitence, which is as manifest as the sun at noon-day? Who ever sees their tears, or hears their sighs and groans on account of indwelling sin? Who ever beholds them crying to God for mercy; and fleeing, like the man-slayer, with all possible earnestness, to the hope set before him in the Gospel? Does the heart-searching God behold any more of this in the secret chamber, than man beholds in the domestic circle, or in the public assembly?

What is this indifference to heavenly things? It is as clear a demonstration of their disobedience to God, as were “the bleating of the sheep, and the lowing of the oxen,” of Saul’s hypocrisy!

But in the reply of Saul to his reprover, we see,

III. Their vain excuses.

Saul cast the blame of his misconduct upon the people. Not only does he speak of them as the agents whom he could not control, but he declares that they were the authors of his disobedience, inasmuch as he was constrained to sanction their conduct through fear of their displeasure, verses 21 and 24.

This is the very rock on which all self-complacent Pharisees are accustomed to stumble. It is not owing to any lack of inclination in themselves, that they do not serve God more perfectly, they will say—but to their situation and circumstances in life. It would be in vain for them to stem the torrent that carries all before it. Were they to follow the Lord fully, and to carry into effect the commands of God according to their full import, they would be altogether singular; and therefore they conform to the will of others, not from inclination, but necessity.

But let me ask: Are we to obey man in opposition to God? Are we to “follow a multitude to do evil?” Even Saul himself acknowledged, that in such a compliance “he had greatly sinned, verses 21 and 24;” and we may be sure that no such excuses will avail us at the judgment-seat of Christ.

Let me, then, declare to you,

IV. Their impending doom.

Saul was rejected by God.

He might have urged in his behalf, that the command which had been given him, left him a discretion to exercise mercy; and, at all events, his desire had been to honor God with sacrifices which must otherwise have been withheld. But the commands of God leave nothing to our discretion. We are not at liberty to restrict any one of them; but are bound to execute them all in their full extent. And as Saul, in deviating from God’s command, had, in fact, “rejected the word of the Lord; God in righteous indignation, rejected him, verse 23.”

And what better fate awaits us who limit the commands of God?

It is in vain for us to dispute against the commands of God, as too strict, or too difficult. We are not called to dispute, but to obey. Nor is it a partial obedience that will suffice; nor are we at liberty to commute obedience for sacrifice. Nothing is left to us, but to obey; and, if we would please the Lord, we must “follow him fully;” our obedience must be entire and unreserved; and, if it is not unreserved, we are guilty of direct and positive “rebellion, which is declared by God himself to be, in his sight, even as idolatry;” for, whatever we may think to the contrary, there is little to choose between disobedience to the true God, and obedience to a false one, verse 23.

I declare, then, to all of you, my brethren, that, to whatever privileges you have been exalted by God himself, you will have reason to curse the day wherein you ever listened to man in opposition to God, or withheld from God the entire obedience of your souls. By whatever excuses you may palliate such conduct, I declare to you, before God, that it is rebellion against him, and that, as rebels, he will reject you in the day of judgment!

As an application of this subject, there is only one thing which I would say; and that is, Take the Holy Scriptures, in everything, for your guide.

Do not call anything “A hard saying John 6:60.” You may not be able to understand the reasons of God’s commands, or to appreciate his reasons aright, if they were stated to you. Doubtless, to study their real import is your duty; but when that is once ascertained, you have nothing to do but to obey them. You are not to sit in judgment upon them, or to lower their demands. If the whole world urges you to depart from them, you are never to comply. For God you are to live; and, if need be, for God you are to die. It is on these terms alone that you can ever be acknowledged as Christ’s disciples, Matthew 10:38-39. If, then, “you have been called to God’s kingdom and glory,” see that you “walk worthy of your high calling.” “Be faithful unto death, and God will give you the crown of life!”

Charles Simeon (1759-1836)

1 Samuel 15:11

“I am grieved that I have made Saul king, because he has turned away from me and has not carried out my instructions.”

Samuel was troubled, and he cried out to the LORD all that night.”

Never can we be weary of contemplating Scripture history; so diversified are its incidents, and so instructive the examples it sets before us. The whole life of Samuel, from his first dedication to God by his mother to the very hour of his death, was one uniform course of piety. That particular part of it which I propose at present to consider, is his conduct in reference to Saul, when God declared his purpose to rend the kingdom from him, and to transfer it to another who would show himself more worthy of it; we are told, “Samuel was troubled, and he cried out to the LORD all that night.”

In discoursing on these words, we shall notice:

I. The pious grief of Samuel.

Respecting this we shall distinctly consider,

1. The grounds of Samuel’s grief.

Saul had disobeyed the commandment of the Lord, in sparing Agag the king of the Amalekites, together with all the best of the spoil, when he had been strictly enjoined to destroy everything, “man and woman, infant and suckling, ox and sheep, camel and donkey.”

This, at first sight, might appear a venial fault, inasmuch as he had leaned to the side of mercy, and had acted in conformity with the wishes of his people; and had even consulted, as he thought, the honor of God, to whom he intended to offer all the best of the cattle in sacrifice.

But he had received a specific commission, which it was his duty to execute. He was not left at liberty to act according to circumstances; his path was marked out, and should have been rigidly adhered to.

It does not appear that he stopped short of his purpose, because he thought that the command itself was too severe; for, in the first instance, he set himself to execute it fully; but, if he had felt some reluctance on account of its severity, he had no alternative left him; it was his duty simply to obey.

When Abraham was called to come out from his country and from his kindred, he obeyed, though he knew not which way he was to direct his steps. And, when he was enjoined to offer up his own son Isaac upon an altar, he hesitated not to do it; notwithstanding he knew that on the life of Isaac, to whose lineal descendants all the promises were made, the coming even of the Messiah himself essentially depended. Had he judged it right to listen to carnal reasonings of any kind, or to put his own feelings in competition with his duty—he might have easily found enough to satisfy his own mind. But he knew what the duty of a creature to his Creator was; and he obeyed it without reserve.

And so should Saul have done. We will take for granted that all his excuses were true; (though we doubt much whether covetousness was not the true source of his conduct,) still they carried no real weight; and his listening to them was nothing less than an act of rebellion against God.

And was not this a sufficient ground for grief? Yes, and Samuel did well in that he was grieved with it.

Doubtless Samuel was also grieved on account of the judgment which Saul had brought on himself and on his family, by this act of disobedience. He pitied the man who had subjected himself so grievously to the divine displeasure; and pitied his children also, who were involved both in his guilt and punishment. When Samuel himself, indeed, had been dispossessed of the kingdom, we do not find that he was grieved either for himself or his children; but for Saul and his children he deeply grieved. In his own case, Samuel had nothing to deplore; while he fell a victim to the ingratitude of man, he had a testimony from the whole nation, and from God himself, that he had discharged his duty towards them with fidelity. But in the case of Saul, Samuel saw the man who had been specially called by God to the kingdom, now dispossessed of it by that very God who had appointed him, and under his heavy and merited displeasure. In a word, the sin and the punishment of Saul formed in the mind of Samuel, ground of deep and sincere grief.

2. The expression of Samuel’s grief.

By God the sentence against Saul had been pronounced; and none but God could reverse it. But so often, and in such astonishing instances, had God condescended to the prayers of his servants, yes, to the prayers of Samuel himself, that this holy man did not despair of yet obtaining mercy for his unhappy king. He, therefore, betook himself to prayer, and continued in it all the night, hoping that, like Israel of old, he would at last prevail. With what “strong crying and tears” may we suppose he urged his suit! And what an extraordinary measure of compassion must he have exercised, when he could continue in supplication for a whole night together! Such had been his feelings towards the people at large, after they had rejected him, “God forbid that I should sin against the Lord, in ceasing to pray for you! 1 Samuel 12:23.” And such is the proper expression of love, whether towards God or man; for it honors God as a merciful and gracious God; while it seeks to benefit man, by bringing down upon him the blessing of the Most High.

But, in contemplating his example, we are chiefly called to notice,

II. The instruction to be derived from Samuel’s grief.

In this record we may see what should our conduct be:

1. In reference to the sins of others.

It is amazing with what indifference the universal prevalence of sin is beheld by the generality of mankind. Those evils which tend to the destruction of all social comfort are indeed reprobated by men of considerate minds; but it is in that view alone that they are reprobated. As offending God, sins are scarcely thought of; men may live altogether as “without God in the world,” and no one will lay it to heart, or show the least concern about the dishonor which is done to God.

The eternal interests of men also, it is surprising how little they are thought of. Men are dying all around us, and no one inquires whether they are prepared to die; and, when they are launched into eternity, no one feels any anxiety about their state, or entertains any doubt about their happiness before God. It is taken for granted that all who die are happy. Whether they sought after God or not—all is supposed to be well with them; and to express a doubt respecting it would be deemed the essence of uncharitableness!

But widely different from this should be the state of our minds. We are not indeed called to sit in judgment upon men; but to feel compassion towards them, and to pray for them, is our bounden duty. David tells us that “horror seized hold upon him,” and “rivers of waters ran down his cheeks, because men did not keep God’s Law.” The Prophet Jeremiah exclaimed, “O that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!”

Thus was it also with Samuel, in relation to Saul; and thus should it be with us, in reference to all around us. To see them dishonoring God and ruining their own souls, ought to create in us the same emotions as were felt by the Apostle Paul, when he declared that he had “great heaviness and continual sorrow in his heart for his brethren’s sake.” Even though we have no hope of doing them good—yet should we, like our blessed Savior, weep over them, saying, “O that you had known, even you, at least in this your day, the things that belong unto your peace!” Nor should we ever cease to pray for them, in hope that God may be gracious unto them, and make them monuments of his sovereign grace!

2. In reference to our own sins.

Here is reason for the very same complaint. Men can violate every command of God, and feel no fear, no compunction. As for such a sin as Saul’s, it would not even be deemed a sin.

People think: ‘True, they have not strictly adhered to the divine command; but the command itself was too strict; and they complied with the solicitations of their friends; and they meant no harm.’ Hence, in their prayers, if they pray at all, there is no fervor, no importunity, no continuance. A transient petition or two is quite as much as their necessities require.

But did Samuel feel such grief for another, and should not we for ourselves? Did he cry to God all night for another, and should we scarcely offer a petition for ourselves? Should the deposing of another from an earthly kingdom appear a judgment to be deprecated, and shall we not deprecate the loss of Heaven for ourselves? Truly, in neglecting to pray for ourselves, we not only sin against God, but grievously sin also against our own souls!

Let me then address myself,

1. To those who are in a state of careless indifference.

Alas! What a large proportion of every church does this comprise! What then shall I say unto you? To Samuel, whose grief for Saul was inconsolable, God said, “How long will you mourn for Saul? 1 Samuel 16:1.” But to you I must say, How long will you refuse to mourn for yourselves? Has not your impenitence continued long enough? Many, of you have sinned against God, not in one act only, but in the whole course of your lives; and that, too, not in a way of partial obedience only, like Saul, but in direct and willful disobedience!

Will not you, then, weep and pray? Remember, I entreat you, that if you will not humble yourselves before God, you must be humbled before long; and if you will not weep now, you must before long “weep, and wail, and gnash your teeth forever” in that place where redemption can never come, nor one ray of hope can ever enter! I beseech you, brethren, reflect on this; and now, while the sentence that is gone forth against you may be reversed, cease not to cry unto your God for mercy day and night.

2. To those who are desirous of obtaining mercy from God.

As great as was Samuel’s interest with God, he could not prevail for Saul. But you have an Advocate, whose intercessions for you must of necessity prevail, if only you put your cause into his hands. This “Advocate is the Lord Jesus Christ, who is also the atoning sacrifice for your sins.” To him John directs you; and, if you go to him, it is impossible that you should ever perish; for he has expressly said, “Him who comes unto me I will never cast out!” To have a praying friend or minister is a great comfort to one who feels his need of mercy; but to have One who “ever lives on purpose to make intercession for us,” and “whom the Father always hears,” this is a comfort indeed. Commit then your cause, brethren, into the Savior’s hands; and you may rest assured, that, whatever judgments you may have merited at God’s hands, “you shall never perish, but shall have eternal life!”

Charles Simeon (1759-1836)

1 Samuel 14:6

Jonathan said to his young armor-bearer, “Come, let’s go over to the outpost of those uncircumcised fellows. Perhaps the LORD will act in our behalf. Nothing can hinder the LORD from saving, whether by many or by few.”

So frequent are the wonders recorded in the Scripture, that we scarcely notice them; yet so great are they, that it is rather owing to our inattention, than to any real exercise of faith, that we do not reject them as altogether incredible and fabulous. This account of Jonathan is inferior to few, either in the strangeness of his feats, or the magnitude of their results. That we may have a clear view of the matter, we shall show,

I. The state to which the Israelites were reduced.

The consequences of their choice of a king began now plainly to appear.

They had desired a king, and had persisted in their request, notwithstanding all the expostulations of Samuel; and God had complied with their request. But Saul had not possessed the throne of Israel two years, before his kingdom was overcome by the Philistines, and brought into a state of the basest servitude. The Philistines would not so much as allow the Israelites to have a blacksmith of their own, lest he should make arms for them; so determined were they to keep the Israelites in the lowest state of subjection. Yet while they were in this state, Saul was imprudent enough to smite a garrison of the Philistines, and thereby to give his enemies a plea for utterly destroying the whole nation. Accordingly the Philistines called all their forces together, “thirty thousand chariots, six thousand horsemen, and foot soldiers as the sands on the sea-shore for number;” while Saul had but six hundred men, and not a single sword to be found among them all.

To make their situation still more deplorable, Saul presumed to invade the priestly office, and to offer sacrifices to God without waiting the full time for Samuel that he had been expressly enjoined to wait; and thus he provoked God to take away from him the kingdom, and to transfer it to a person who would prove more worthy of it. Thus speedily was the nation reduced to ruin under that government which they had been so anxious to obtain!

Just so, such consequences may justly be apprehended by all who are bent upon their own wishes, in opposition to the mind and will of God.

There is the same self-will in all of us; we do not like that God should choose for us; we think that we can contrive better for ourselves than he has done. If we feel any evil in existing circumstances, we do not so much consider how we may obtain his favor, as how we may ward off the effects of his displeasure. But inordinate desire of any kind will bring its own punishment along with it; and we shall all find at last, that our truest happiness consists, not in the accomplishment of our own will, or the gratification of our own desires, but in the favor and protection of Almighty God! Perhaps there is not a man to be found, who must not after mature reflection acknowledge, that, if God had allowed him in some particular instance to attain his own wishes, or execute his own desires—he would have rendered himself the most miserable of the human race.

But, if we see God’s hand in their punishment, much more do we in their deliverance. Let us therefore consider,

II. The means by which their deliverance was effected.

When nothing but utter destruction could be expected, God was pleased to interpose for them. He stirred up the minds of Jonathan and his armor-bearer to go and attack a garrison, that, humanly speaking, was invincible even by a considerable force; and that too even in open day. They climbed up the rock in the very sight of their enemies, slew about twenty of them on the spot, spread terror through the whole camp of the Philistines, gave an opportunity for Saul and his adherents to pursue the fugitives, and would have utterly destroyed the whole Philistine army, if the rashness of Saul had not deprived his men of that refreshment which their exhausted strength required.

Wonderful was this victory, and most instructive; in contemplating it we cannot but see,

1. That God can work by the weakest means.

Nothing can be conceived more inadequate to the occasion than the means that were here used. But God delights to magnify his own strength in his people’s weakness, and to interpose for their deliverance in their greatest straits. It is for this very purpose that he often waits, until we are reduced to the lowest extremity, Deuteronomy 32:36. It was for that end that he reduced the hosts of Gideon from thirty-two thousand to three hundred; that the glory of their victory might be all his own! Judges 7:2-8. Whatever straits then or difficulties we maybe in, we should consider that God is all-sufficient; and that “the things which are impossible to man, are possible with him.”

2. That a hope of God’s aid should encourage our exertions.

Two things encouraged Jonathan; the one, “There is no restraint to the Lord to save, whether by many or by few;” and the other, “It may be that the Lord will work for us.” And what greater encouragement can we want? For, “if God is for us, who can be against us?” When therefore we are tempted, from a view of our own weakness, to say, “There is no hope,” we should call to mind “the great and precious promises” which God has given to us in his Word, and the wonderful deliverances he has given to his people in every age. In dependence upon him we should go forth, fearing nothing, Psalm 27:1-3. Being “strong in the Lord and in the power of his might,” we should gird on our armor, or even go forth with a sling and a stone against every enemy, not doubting but that, like Goliath of old, he shall before long fall before us.

3. That faith in God will ensure to us the victory.

“Who ever trusted in him and was confounded?” See what wonders have been wrought by faith in former ages, Hebrews 11:32-35; and shall it have less efficacy now? Will it not still, as formerly, bring Omnipotence to our aid? Only have “faith as a grain of mustard-seed,” and all mountains shall melt before you. While faith is in exercise, we need not be afraid of viewing the obstacles that are in our way. Be it so, the enemy is entrenched on an almost inaccessible rock, and we cannot even get to him but in such a way as must expose us to instant death. Be it so, that we have no one on our side, except perhaps a single companion as helpless as ourselves. Be it so, that our enemy is not only prepared for our reception, but laughing to scorn our feeble attempts against him. All this matters nothing; the victory is ours, if we go forth in faith; and not only “shall the devil flee from us, if we resist him thus in faith,” but all his hosts also shall be put to flight, and “Satan himself shall be bruised under our feet shortly! Romans 16:20.”

Let those then who are ready to give way to desponding fears, remember on what a “Mighty One their help is laid, Psalm 89:19,” and let them “be strong in faith, giving glory to God! Romans 4:20.”

Charles Simeon (1759-1836)

1 Samuel 13:11-13

“What have you done?” asked Samuel. Saul replied, “When I saw that the men were scattering, and that you did not come at the set time, and that the Philistines were assembling at Micmash, I thought, ‘Now the Philistines will come down against me at Gilgal, and I have not sought the LORD’s favor.’ So I felt compelled to offer the burnt offering.” “You acted foolishly,” Samuel said. “You have not kept the command the LORD your God gave you; if you had, he would have established your kingdom over Israel for all time.”

In a reply which Elihu made to Job, it is confidently asked, “Is it fit to say to a king, You are wicked; and to princes, You are ungodly? Job 34:18.” To this I answer, that doubtless respect and deference are due to rank; but not to such an extent as to compromise fidelity to God, and fidelity to the souls of men. If a Herod take his brother’s wife—then a servant of God must tell him plainly, “It is not lawful for you to have her.” And if a Saul violates openly, before all, an express command of God—then a Samuel does well to interrogate him, “What have you done?” and to tell him with an authoritative tone, “You have done foolishly!” Even a young minister, in cases of a more flagrant nature, must consider himself as God’s ambassador, and must “rebuke with all authority! Titus 2:15.”

That we may understand exactly wherein Saul’s conduct was exceptionable, I will show,

I. How far Saul’s conduct was good and commendable.

We by no means condemn it altogether; for, in part, we think it deserving of praise. He did well,

1. Saul did well in that he dared not to encounter his adversaries until he had implored help from God.

What is more befitting than this? Surely we may all learn from it. For, in ourselves, we are unable to do any good thing; and to undertake anything in our own strength is the certain prelude to defeat, John 15:5. Nor is it in great and arduous matters alone that we should cry to God for help. Even “the thinking of a good thought” is beyond our power without him! 2 Corinthians 3:5. Under all circumstances, therefore, we must betake ourselves to God, that he may “help our infirmities, Romans 8:26;” and must “be strong only in the Lord, and in the power of his might! Ephesians 6:10.”

2. Saul did well in that he sought after God in the ordinances of God’s own appointment.

“Burnt-offerings and peace-offerings” were appointed by God himself.

Burnt-offerings were needed to express our great need of mercy, through the sacrifice of Christ.

Peace-offerings were needed to express our gratitude for mercies received through him.

Both of these were called for, and, in fact, are required of us also continually; because there can be no situation so favorable, but we need mercy; nor any situation so distressing, but we have abundant cause for thankfulness to Almighty God.

The direction given us is, “In everything by prayer and supplication with thanksgiving to make our requests known to God, Philippians 4:6.” It is the due mixture of humiliation and gratitude that renders our prayers pleasing unto God. The very praises of all the heavenly hosts attest this to be the proper frame of a creature in the presence of his Creator, Revelation 5:8-9; Revelation 7:11. Therefore, while we applaud the union of both the offerings in the instance before us, let us take care to imitate it in all our addresses at the throne of grace.

The reproof, however, that was given him, requires me to point out,

II. In what respects Saul’s conduct was foolish and blameworthy.

At first sight, it seems as if he had usurped the priestly office; but I think that the enormity of such a crime could not fail to have been noticed in the reproof that was administered. I therefore forbear to allege that as any part of the accusation that is to be brought against him. His crime seems to have consisted principally in,

1. His unbelieving precipitancy, in curtailing the appointed time.

It is evident, from the acknowledgment of Saul himself, that he had been commanded to wait seven days for Samuel, in order to receive direction from him. It is evident also, that though he had waited to the seventh day, he had not tarried to the close of it, but had, through impatience and unbelief, transgressed the divine command. His very apology shows this. His army were deserting him through fear; and the Philistines were just at hand—and he could not wait another hour, lest he should be overwhelmed before he had made supplication to his God. But why should he offer sacrifice, when that duty devolved not on him, but on Samuel alone? He might have prayed to God as fervently as he pleased, and have urged every soldier in his army to do the same. This would have been no offence; it would rather have been pleasing and acceptable to God. But he yielded to unbelief, instead of waiting patiently upon God in an assured expectation of his promised aid.

Now, the direction given by God to all his people is, “He who believes, shall not make haste, Isaiah 28:16.” The promise made to Abraham, relative to the deliverance of his posterity from Egypt, was not performed until the very last day of the four hundred and thirty years was arrived; and, in appearance, the accomplishment of it was hopeless. But had God forgotten it? Or did he allow it to fail? No, “on that same day” that he had so long before designated, “he brought them out.”

We, in like manner, “however long the vision of our God may tarry, should wait for it, assured that it shall not tarry one instant beyond the appointed time! Habakkuk 2:3,” and that “not a jot or tittle of God’s Word shall ever fail.”

2. His unwarranted dependence on a merely ritual observance.

He evidently thought that the performance of this ceremony was the only effectual way to secure for himself and his people a deliverance from their impending danger. But how absurd was this thought! Could it be supposed that to disobey God’s commands was the right way to conciliate his favor? Or that the performance of a mere external ceremony would supersede the necessity for his powerful intervention? Might not a moment’s reflection have told him, that “to obey was better than sacrifice, and to hearken than the fat of rams! 1 Samuel 15:22.”

Yet thus it is with multitudes among ourselves, who, if they do but attend upon the house of God, and go to the table of the Lord, and perform a few other external duties, imagine that all shall be well with them. We forget that God looks at the heart; and utterly despises every offering we can present unto him, if it is not accompanied with real integrity, both of heart and life. His express declaration is, that “the sacrifice of the wicked is an abomination to the Lord, especially when he brings it with a wicked mind! Proverbs 21:27.”

Let us then be aware of this. Let us fast and pray, and use all other means of obtaining help from God; but let us not expect the blessing from the means, but only from God in, and by, the means. Then shall we never be disappointed of our hope, but shall have daily increasing occasion to say, “Thanks be to God, who always causes us to triumph in Christ!”

Learn, then, from hence,

1. Not to account any sin light.

If any sin could be accounted light, certainly this sin of Saul might be so esteemed; for the enemy that pressed upon him was numerous as the sands upon the sea-shore, and well appointed in all respects; while Saul’s whole army consisted of only six hundred men, and not a single sword or spear among them all, except with himself and his son Jonathan. Under all these disadvantages, he had waited until the seventh day; and never, until he saw his men deserting him, and expected the enemy to come down instantly upon him, did he offer the sacrifice; and even then he did it with great reluctance. Yet for this sin he lost the kingdom to which God had called him!

Now, we are apt to plead excuses just as he did; and to think that we are justified by a kind of necessity in our disobedience to God. But, whatever God has enjoined, that we must do, even though, for our obedience to him, we were to be cast the next hour into a fiery furnace, or a den of lions! I beg you, brethren, settle this in your minds as an invariable principle, that nothing under Heaven can justify us in violating a divine command.

2. Wherein true wisdom consists.

Whatever we may imagine, or whatever the world may say, disobedience to God will be found to be folly in the extreme; yes, and replete with danger, too, to our immortal souls. Wisdom and piety are one; and it is not without reason that, throughout all the writings of Solomon, they are identified.

I would earnestly entreat you therefore, brethren, not only to ask yourselves from day to day, “What have I done?” but to compare your doings with the commandments of God. Even your religious services I would wish to be brought to the same test, that you may see how far they accord with the divine command, and how far they differ from it.

God will not judge as we judge. No; he will judge righteous judgments, and will reject with abhorrence many of the services on which we place a very undue reliance. To be accepted by him, your faith must be simple, and your obedience unreserved. Abraham’s conduct is the pattern which you must follow. “Go, Abraham, and offer up your son, your only son, Isaac.” Here was no disputing against the divine command, nor any doubt in executing it, though he had three whole days to ruminate upon it. No! He knew, that if Isaac should be reduced to ashes upon the altar, God could raise him up again; and would do it, rather than allow his promise to fail. To the execution of God’s command he therefore set himself without delay.

You must likewise also act with like promptitude and zeal, and “be strong in faith, giving glory to God.” This will prove wisdom in the outcome; and will prove as conducive to your own happiness, as to the honor of that God whom you love and serve.

Charles Simeon (1759-1836)

1 Samuel 12:23-24

“As for me, far be it from me that I should sin against the LORD by failing to pray for you. And I will teach you the way that is good and right. But be sure to fear the LORD and serve him faithfully with all your heart; consider what great things he has done for you.”

A zeal for the honor of God, and a concern for the welfare of men’s souls, are the most striking features of a spiritual mind; and, when truly felt, will swallow up all selfish considerations, and take occasion, even from injuries received, to display their energy towards those who have injured us.

This disposition was manifested in no small degree by the Prophet Samuel, who, having long been the teacher, the governor, and the deliverer of Israel, was deposed, though not by force—yet by the unanimous wishes of his nation, who desired to have a king after the manner of the surrounding nations. Instead of expressing any resentment against them for this indignity, he only inquired of them whether they could charge him with any selfish administration, and then assured them of a continued interest in his prayers, and exhorted them to serve the Lord with their whole hearts.

His words will naturally lead us to consider,

I. The duty here inculcated, “Be sure to fear the LORD and serve him faithfully with all your heart!”

All, who believe the existence of God, acknowledge that he is worthy to be feared and served; but when our duty to him is practically enforced, too many cry out against it as the offspring of superstition and the parent of fanaticism.

Let us mark then with precision, the nature of this duty.

To fear God, is to regulate our conduct by the unerring standard of his Word, avoiding carefully everything which may displease him, and doing with diligence whatever is pleasing in his sight. But this must be done “in truth;” it is not a feigned obedience that will suffice. Hypocritical services, however specious, must be odious to God, “He requires truth in our inward parts;” and though “he will not be extreme to mark” our unavoidable infirmities, he will genuinely resent every instance of deception, “He cannot be deceived, and he will not be mocked!” To be accepted by him, we must be “Israelites indeed, and without deceit.”

Moreover, our services must be, not like the constrained obedience of a slave—but the willing expressions of filial regard; they must be done “with all our heart.”

If, like “Amaziah, we did that which was materially right in the sight of the Lord—yet not with a perfect heart,” it would be of no avail, 2 Chronicles 25:2; we must, like Hezekiah, “do it with all our heart” if we would “prosper, 2 Chronicles 31:20-21.”

Nothing must be deemed too hard to do, or too great to suffer, that God may be glorified. David’s direction to Solomon to “serve the God of his father with a perfect heart and a willing mind,” completely expresses the nature of our duty as it is inculcated in the text of 1 Chronicles 28:9.

Let us next observe the importance of this duty.

In the text it is said to be a right, and good, and necessary way; and not only in comparison with other ways, but to the exclusion of all others. They indeed, who most faithfully enforce the practice of this duty, are often reproached as deceivers, that would impose upon weak minds, and lead astray the ignorant and unwary. The example of the world is urged in opposition to them as a better standard of right and wrong than the Holy Scriptures. Nevertheless we must insist with Samuel that this way is “right;” “the broad road” of sin and self-indulgence leads men to destruction; and “the narrow path alone of holiness and self-denial leads unto life! Matthew 7:13-14.”

Nor is this way merely despised, as erroneous—it is also reprobated, as pernicious; and both those who teach it and those who follow it, are often deemed the very bane of society! While the drunkard and the whoremonger are respected, and excused, “he who departs from evil is considered as a prey, Isaiah 59:15,” which all are at liberty to hunt and devour. But the testimony of Samuel, confirmed as it is by numberless other passages of Holy Writ, is sufficient to outweigh all that the blind votaries of sin and Satan can bring against religion. It is most assuredly, not only the right, but the “good” way; and though other ways may be more pleasing to flesh and blood, there is not any so productive of happiness, so perfective of our nature, or so conducive to the welfare of society.

Many, who feel convinced that fervent piety is both right and good—yet will not be persuaded that it is necessary. They acknowledge perhaps that ministers, and others who are detached from worldly engagements, should cultivate the fear of God; but a just attention to divine things seems to them incompatible with their own peculiar state and calling.

Let none however imagine that any lawful calling is an impediment to religion; Adam even in Paradise had work assigned him by God himself, as being no less subservient to the welfare of his soul than to the health of his body, Genesis 2:15. The truth is, that religion is “the one thing needful;” nor though, like Samuel or David, we had a kingdom to govern, could we plead any exemption on account of the multiplicity or importance of our engagements. The Word of God to every living creature is, “Fear God, and keep his commandments, for this is the whole duty of man! Ecclesiastes 12:13.”

That while we acknowledge our duty we may also be led to practice it, let us consider,

II. The argument with which it is enforced, “Be sure to fear the LORD and serve him faithfully with all your heart; consider what great things he has done for you.”

The Jews were singularly indebted to God for:

their deliverance from Egypt,

their preservation in the wilderness,

their settlement in the promised land,

and the many wonderful interpositions of God on their behalf in the time of their Judges.

But waving any further mention of them, let us call to mind the mercies given to us:

1. Temporal mercies.

Numberless are the blessings which every individual among us has received; as are those also, which are conferred upon the nation at large. But on the present occasion it will be proper to contemplate rather the privileges we enjoy in our corporate capacity. And should not these operate as inducements to fidelity and diligence in the service of our God? Does not every favor bestowed upon us address us, as it were, in the words of Samuel, “Only fear the Lord!” Does it not bind us also, according to the ability and opportunities afforded us, to teach others “the good and the right way?” Instead then of making our situation an occasion for carnality, or an excuse for lukewarmness, let us endeavor to “render to the Lord according to the benefits he has conferred upon us.”

2. Spiritual mercies.

As the most signal mercies imparted to the Jewish nation were typical of far richer benefits reserved for the Christian Church, we should but ill-consult the scope of the text, and still less the advancement of our eternal interests—if we should omit to mention our obligations to God for spiritual blessings.

“Consider” then that stupendous act of mercy—the gift of God’s dear Son! Consider that he was given up to death, even the accursed death of the cross, for us sinners, for the recovery of our souls from death and Hell, and for the restoration of them to the divine favor; how unfathomable is the mystery! How incomprehensible is the love!

The terms too upon which God will accept sinners; how easy, how simple, how suited to our lost and helpless nature! We have only to “believe in Christ, and we shall be saved, Acts 16:31.” Can anything be more encouraging; or lay us under greater obligations to obedience?

Consider farther, the benefits we receive by believing:

we are instantly brought into the family of God;

we enjoy sweet “fellowship with the Father and the Son;”

we have the sting of death taken away;

and we have an eternal inheritance in Heaven!

Shall all this love have no constraining influence? Shall it not cause us to present ourselves as living sacrifices to God, that we may both live to him who died for us, and glorify God with our bodies and our spirits which are his, 2 Corinthians 5:14; Romans 12:1; 1 Corinthians 6:20.

Yes, such were the opinions of an inspired Apostle; nor can any rational being controvert or doubt such self-evident deductions.

Let us then apply them in confirmation of the text, and fix them on our minds as motives to serve God with all our hearts.

Let us put away that worldliness and sensuality, which are the bane and curse of our souls.

Let us discard formality, that blinding, that deluding sin.

Let us also abhor hypocrisy, that basest of all sins.

Let us serve our God, not with a few outward ceremonies, but with the inward devotion of our hearts, 1 John 3:18.

Let us not study how we may contract our regards to him into the smallest possible space; but how we may glorify his name, and advance his interests.

And while we thus cultivate the fear of God in our own hearts, let us, with Samuel, labor to the utmost, that he may be feared and served by all around us.

Charles Simeon (1759-1836)

1 Samuel 12:16-23

“Now then, stand still and see this great thing the LORD is about to do before your eyes! Is it not wheat harvest now? I will call upon the LORD to send thunder and rain. And you will realize what an evil thing you did in the eyes of the LORD when you asked for a king.” Then Samuel called upon the LORD, and that same day the LORD sent thunder and rain. So all the people stood in awe of the LORD and of Samuel. The people all said to Samuel, “Pray to the LORD your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.” “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the LORD, but serve the LORD with all your heart. Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless. For the sake of his great name the LORD will not reject his people, because the LORD was pleased to make you his own. As for me, far be it from me that I should sin against the LORD by failing to pray for you. And I will teach you the way that is good and right.”

There is scarcely any more curious part of sacred history than that which relates to the appointment of Saul to the throne of Israel. He was a man of noble stature, but of a base family. His father’s donkeys had strayed, and he went with a servant three days in search of them. His provisions were exhausted; and he thought of returning home, lest his father should begin to be anxious about him. His servant understanding that they were not far from the abode of Samuel, whom they supposed to be a kind of magician, and capable of informing them where the donkeys were, proposed that they should call upon him, and seek that information at his hands; but having no money left to pay this magician for his trouble, they were discouraged; having no idea that he would give his advice without a fee. The servant however said he had the fourth part of a shekel left, and that they would offer him that. Accordingly they went, and were informed that the donkeys were found. But Saul had further information, that quite astonished him.

The people of Israel had requested Samuel to appoint a king over them; and God, on being applied to by Samuel, directed him to comply with their request; and told him moreover, that this very Saul was the person whom he should appoint. Accordingly he told Saul what God had ordained; and gave him several signs whereby he should know infallibly that the matter was of God; and then convoked the people, and drew lots before the Lord; and Saul was the person on whom the lot fell. Saul, through modesty, hid himself; but God disclosed to Samuel the place where he was hid; and Samuel sent for him, and committed to him the charge of the kingdom, for which God then fitted him by some special gifts.

Were we to judge only from that part of the history to which we have already alluded, we would suppose that this change in the constitution of Israel was pleasing to God; but Samuel, by divine command, declared the contrary, and condemned the people with great severity. This is related in the words of our text; from whence we shall be led to notice:

I. The sin committed.

The Israelites desired to change the form of their government, and to have a king appointed over them.

For this desire, they had many spurious reasons:

Samuel was now old, and incapable of supporting the fatigues of government; he had therefore delegated a large portion of his authority to his sons, who, alas! were far from walking in his steps, or executing aright the trust reposed in them. This was assigned as one reason for their request, 1 Samuel 8:1-5. But though this would have justified a request for Samuel’s interposition to reprove, or even to depose, his wicked sons, it was by no means a sufficient reason for them to seek an extinction of that form of government which God himself had appointed, and a substitution of another in its stead.

They were now also alarmed with the threats of Nahash, king of the Ammonites, who was preparing to invade them, 1 Samuel 12:12; and they wished to have the power of their government vested in the hands of one who should be able to protect them. But they needed not an arm of flesh, while they had Jehovah for their king; and if Jehovah had not delivered them according to their desire, it was owing to themselves, who by their sins had forfeited his protection. They therefore should have made this an occasion of humiliation and of turning unto God, and not an occasion of desiring another king in the place of God.

Besides, they wished to be in this respect like the nations around them, 1 Samuel 8:19; 1 Samuel 20, forgetting that a Theocracy was their highest honor, and most distinguished privilege.

This desire of theirs was exceeding sinful.

It was, in the first place, an act of great folly; for they enjoyed all the benefits of kingly government, without any of its expenses or of the evils generally arising out of it, 1 Samuel 8:9-18.

In the next place, it was a mark of base ingratitude towards Samuel, who had spent his whole life in their service; and in this view Samuel could not but feel it, and complain of it. Yet so heavenly was his mind, that instead of resenting it, he committed it to God in prayer; and never complained of it until after the appointment of a king had been ratified and confirmed. Then indeed he appealed to them, whether he had not conducted himself towards them with the most unblemished integrity, 1 Samuel 12:2-5. But past services were of little account with people so infatuated and self-willed as that people were at this time.

But further, it was also a direct and open rejection of God himself. This was the construction which God himself put upon it, 1 Samuel 8:7. And how little God deserved this treatment at their hands, Samuel showed them, by recounting to them the mercies which he had given unto their nation, from its first existence even to that day, 1 Samuel 10:17-19; 1 Samuel 12:7-11.

But they were deaf to every statement that he could make, and insensible to every feeling that should have actuated their minds; for who can convince those who are determined not to be convinced? “Nay, but we will! 1 Samuel 8:19; 1 Samuel 12:12,” is but a poor answer from those who are taught what God wills. It is indeed the answer of sinners in general; but all who make such a reply, will hear of it again from God himself.

What we are to think of their conduct, will further appear from,

II. The reproof administered.

Such wickedness as this could not pass unreproved. Samuel therefore “solemnly protested against them,” as God had commanded, 1 Samuel 8:9; and then proceeded to deal with them in that way which he conceived to be most conducive to their amendment:

1. He desired a judgment from God, with a view to their humiliation.

There was not at that time any appearance of a storm, nor was the wheat harvest a season when storms often occurred. But he requested of God to manifest his displeasure by a sudden tempest; and immediately the thunders rolled, the rain descended in torrents, and the indignation of the Lord was clearly shown; insomuch that “the people greatly feared both the Lord and Samuel.” Thus was the desired effect produced; the people saw that they had sinned; and entreated the intercession of Samuel, that they might not be punished according to their deserts.

How different is the voice of God from that of man! that will convince the most obstinate, and soften the most obdurate; and, sooner or later, those who will not yield to the remonstrances of God’s servants, shall be spoken to in a way which they can neither gainsay nor resist.

2. He proclaimed mercy from God with a view to their encouragement.

There was nothing vindictive in the conduct of Samuel; he lamented that the people should act so wickedly, and that God should be so dishonored; but he willingly sacrificed his own interests, and cheerfully resigned the power which had been committed to him. He saw how agitated the people were; and gladly embraced the opportunity of pouring balm into their wounds. He bade them “not fear;” for though they had sinned greatly, God would not utterly cast them off; and though there was nothing in them to induce him to show mercy, he would be merciful to them “for his great name’s sake.”

It was not for any merit of theirs that God had ever made them his people, but purely of his own sovereign will and pleasure. And, to show them “the immutability of his counsel,” he would still continue his favors to them, notwithstanding this great transgression. They must however turn unto him, and cleave unto him, and no longer look unto the creature for deliverance; for on no other terms would he acknowledge them as his people, or grant unto them the blessings which he had reserved for them. As far as depended on himself, Samuel assured them that he would harbor no resentment for the indignity done to him, but would continue to pray for them to his dying hour. Thus admirably did he temper severity with kindness, and soften fidelity with love.

By way of improvement, let us beware lest there be among us also any who reject God.

If the rejection of Samuel was a rejection of God—then what must a rejection of Christ himself be? And yet, how many are there who say of him, “We will not have this man to reign over us! Luke 19:14.” Yes, though expostulated with, and warned with all fidelity, how many persist in this awful determination! They say in effect to their minister, “As for the word that you have spoken to us in the name of the Lord, we will not hearken unto you! Jeremiah 44:16.” To disregard the voice of his faithful ministers may appear a small thing; but it is not really so; for Jesus identifies himself with his servants, “He who receives you, receives me; and he who receives me, receives him who sent me, Matthew 10:40.”

Beware then, how you presume to set aside the authority of Christ, or to place a rival upon his throne. God may give you your own way; but it will be a curse to you, and not a blessing. Woe be unto you indeed, if you provoke God to “choose harsh treatment for them and bring their fears upon them, because when I called, no one answered, when I spoke, they did not listen; but they did what was evil in my eyes and chose that in which I did not delight, Isaiah 66:4.” He says of Israel, “I gave them a king in my anger, and took him away in my wrath, Hosea 13:11;” as you know he did, in a miserable and disgraceful manner, 1 Samuel 31:3-10.

Beware lest such be the termination of your ways also, and lest you “be given up to believe a lie, as a prelude to your final condemnation! 2 Thessalonians 2:11, 12.” The direction of God to you is clear, “O Israel, you have destroyed yourself; but in ME is your help; I will be your King! Hosea 13:9-10.” Let this counsel be welcomed by you; and your submission to his government shall before long be followed by a participation in his glory!

Charles Simeon (1759-1836)

1 Samuel 10:12

Therefore it became a proverb, “Is Saul also among the prophets?”

Proverbs are short and weighty sentences, comprising in few words some great and important truth. Of this kind was that which David addressed to Saul, “As the proverb of the ancients says, ‘Out of the wicked comes wickedness.’ 1 Samuel 24:13.” Of this kind were all the Proverbs of Solomon. But sometimes they are brief sayings referring to some particular event, which they serve at once both to commemorate and improve. The most remarkable of any in the Bible, is that which was used to commemorate God’s interposition in behalf of Isaac, to preserve him from being offered up in sacrifice by his father’s hand, and at the same time to show what interpositions all God’s faithful and obedient people may expect in the very moment of their greatest necessity, “In the mount of the Lord it shall be seen;” or, as it should rather be translated, “In the mount (the mount of difficulty) the Lord shall be seen, Genesis 22:14.”

The proverb in our text is of a less serious kind; yet it is very instructive, as showing, that God will impart his blessings to whoever he will, and frequently to those who we would, humanly speaking, say, were least likely to receive them.

Upon the people of Israel desiring to have a king over them, God appointed Saul to be their king. But, when Samuel announced to Saul the purpose of God respecting him, Saul could not believe it. Samuel, however, gave him signs, whereby he should infallibly know the truth of what had been declared. All these predictions came to pass accordingly; and all the people, when they saw Saul prophesying, as skillfully as any of the other prophets, were filled with wonder, that he, who had never been instructed, should be able to perform his part in so extraordinary a way. They could scarcely believe their own senses! And so remarkable was it in their eyes, that it served them as a proverb, whereby to express to all future generations any great and unlooked-for improvement in the mind of man, “Is Saul also among the prophets?”

Now this proverb we may consider as containing,

I. A subject for grateful admiration.

What surprise this change in Saul occasioned among all who beheld it, we are informed in the verse before our text, “And when all who knew him previously saw how he prophesied with the prophets, the people said to one another, “What has come over the son of Kish? Is Saul also among the prophets?” And a man of the place answered, “And who is their father?” Therefore it became a proverb, “Is Saul also among the prophets?”

A similar surprise, too, is often created by the change wrought in people at this day by the grace of God; being wrought under circumstances which, to the eye of sense, appear most unfavorable.

Many are converted to God, when no such change could have been hoped for,

1. From their age.

Some are awakened after they have attained the middle period of life, when it might have been supposed, that their opinions and habits were so firmly fixed as not to admit of any material alteration. Respecting such, we may suppose their friends to say, ‘I am surprised at him, a man of sense and judgment! a man of correct habits and sound principles! How can it be, that he should allow himself to be warped by the statements of any foolish enthusiast? I can scarcely believe it! Is HE become one of these deluded people?’ Among the godly, too, the same surprise may prompt them to ask, ‘And is he become one of us?’

Others are turned to God at a very early age, before they could well be expected to exercise any just discretion on matters of such consequence. Of them we may suppose the observation to be, What! at his early age has he begun to think? At a time of life when we might expect nothing but thoughtless levity to occupy his mind, has he begun to set God before him, and to devote himself to his Savior with his whole heart? Who could have conceived that he should so appreciate the value of his soul, and feel so deeply the importance of eternity? It seems as if another Samuel or Timothy were born into the world, if not a very John, who was sanctified from the womb.

2. From their occupations.

At the very first establishment of Christianity, soldiers flocked to ask counsel of John the Baptist, and Roman centurions believed in Christ, Matthew 8:5; Matthew 8:10; Acts 10:1; Acts 10:47-48. Among the very Apostles of our Lord, too, was Matthew, a unjust tax collector, called by Christ, when sitting at the tax booth.

Just so, now, from amidst camps, where, for the most part, a dissoluteness of living, rather than anything of serious piety, may be supposed to dwell, does the work of conversion go forward. And amidst the busiest scenes of worldly business is the still small voice of redeeming love attended to, and made effectual for the salvation of men.

And what may we suppose their close companions to say? ‘I am amazed at him! He, so bold and intrepid as to brave death in its most terrific forms—is he brought down to such a state of feminine weakness, as to be weeping for his sins, and reading his Bible, and praying to God, and performing, I know not how many self-denying services, which he calls his duty? And this other person, too, who was advancing so rapidly towards opulence—is he all of a sudden sitting loose to wealth, and attending to the concerns of his soul?’

And while their former friends express their surprise thus, in a way of regret, we may well imagine that those to whom they have joined themselves are not a whit less ready to express the same, in a way of grateful admiration.

3. From their habits.

One has lived as a self-sufficient skeptic, in haughty unbelief, despising, as weak and foolish, all who yield to the authority of God’s blessed word.

Another has, with the same proud spirit, valued himself on his attachment to that world, and his conformity to all its dictates; and, from a conceit of his own superior goodness, has despised others, and disdained to humble himself, even in the presence of Almighty God!

In another has been found nothing but thoughtless gaiety, and a round of habitual dissipation. He has done nothing that violates decorum; he has conformed to the standard which the society in which he lives has established; and he has seen no great end of life, but to live for his own pleasure.

Another has felt himself more at liberty, and has launched forth into a more licentious course, gratifying his every inclination, without any other restraint than that which worldly prudence has imposed.

Now, as diverse as these habits are, they all present peculiar obstacles to the conversion of the soul.

Pride of intellect,

self-righteous conceit,

love of the world,

addictedness to sensual pleasure

—all obstruct our way to Heaven!

It is a miracle of divine mercy whenever any of them are overcome.

Habit, of whatever kind it is, becomes a second nature—and nothing but Omnipotence can effectually counteract it. When, therefore, sinful habits are overcome, and opposite habits are established in its stead—it gives a just occasion for every observer to remark, “Is Saul also among the prophets?”

4. From their connections.

It frequently happens, that one in a family, surrounded by friends who are altogether adverse to religion, is brought to the knowledge of Christ, while all the others are left in darkness. And that one is enabled to confess Christ, while all the others, in a way of solicitation or of threat, put forth their utmost efforts to prevent it! Amidst hatred, contempt, persecution, perhaps the weakest member of the family is enabled to maintain his ground, and to be faithful to his conscience and his God. In the circle in which he moved, it seemed almost impossible that divine grace should reach him; the darkness seemed almost impervious to light, or, at all events, the chains that bound him, seemed incapable of being loosed.

But as God, in the case of Peter, caused light to shine into the prison, and the fetters to be loosed, and the prisoner to come forth, so that the very people of God themselves, when they heard his voice, could not believe it; so have we seen, in divers places, the power of God put forth, and “from Caesar’s household, yes, and from the very stones, as it were, children raised up to Abraham.” These events, whenever they occur, cannot but excite, in all the family of Christ, a grateful admiration, and a devout thanksgiving to Almighty God!

But we may see in this proverb also,

II. A matter for prudential inquiry.

When we behold how delusive these appearances were in the instance of Saul; and that afterwards, when he was in the very act of seeking to destroy David, he prophesied again, and excited in the beholders the same wonder as before, 1 Samuel 19:15; 1 Samuel 19:20-24; we cannot but feel extremely suspicious of such conversions; and, together with our grateful admiration, blend also a measure of prudential inquiry, saying, “Is Saul among the prophets?”

This is a matter which ought not to be too hastily assumed.

It is a fact, that many “have a name to live, while they are really dead, Revelation 3:1.” They “say they are Jews, while they are not, but are liars, Revelation 3:9.” “Many will say unto Christ, Lord, Lord! when they will not do his will, Matthew 7:21.” They “name the name of Christ, when they will not depart from iniquity, 2 Timothy 2:19.” In the days of old, many would call themselves the children of Abraham, when they would not do the works of Abraham, John 8:39; so now at this day, many will “profess that they know God, while they” palpably and habitually “in works deny him, Titus 1:16.” So far do many carry their self-deception, that they both live and die in the full confidence of their acceptance with God, when yet they have never truly known him; and they will even go to the bar of judgment, as it were, with their arrogant claims in their mouths, “Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many wonderful works?” But to their utter consternation will the Judge address them, “Depart from me; I never knew you, you workers of iniquity! Matthew 7:22-23.”

How, then, shall the point be determined?

I answer, if you would know whether you are indeed among the prophets, inquire diligently whether you have the mind of the prophets; and whether you have the spirit of the prophets. If we do not accord with the Prophets and Apostles in their views of Christ, the matter is clear: we can have no part with them. Moses and all the prophets testified of Him, as the only Savior of the world; and if we do not regard him in this light, renouncing all our own righteousness, and looking for acceptance through Him alone, we stand at once self-convicted, and self-condemned!

But we must go further, and examine whether we are renewed, not merely in sentiment, but also “in the spirit of our mind.” We must not merely have a new creed, but really be made new creatures, having all our dispositions and desires conformed to those of Christ himself—being “holy as he is holy,” and “pure as he is pure, 1 John 3:3.” If we would not deceive our own souls, we should take:

the faith of Abraham,

the meekness of Moses,

the devotion of David,

the firmness of Elijah,

the integrity of Daniel,

and all the characteristic virtues of the different prophets—as tests whereby to try ourself. And though we are far from combining in ourselves all their respective excellencies—yet there must be no grace which we allowedly neglect, or which we do not aspire after with our whole hearts. We must be Christians “not in word and in tongue, but in deed and in truth!” Nor can we hope ever to be accepted by God, if we are not “Israelites indeed, in whom there is no deceit.”

By way of application,

1. Let me speak to some a word of encouragement.

Many are ready to say, “I can never hope to be numbered with the children of God.” But, if God chose Saul to an earthly kingdom, may he not choose us to one in a better world? If he fitted him for the discharge of earthly duties, may he not fit us for those which are heavenly? The exercise of sovereignty is the same in either case; and as there certainly was nothing in Saul to merit the distinction conferred on him—so may we hope that God’s sovereign choice may be fixed on us, though we are conscious that there is nothing in us to conciliate his regards.

Perhaps, too, this may be done at a time that we least expect so great a blessing. Saul was occupied in seeking his father’s donkeys, when Samuel made known to him God’s purpose respecting him, and anointed him to the regal office.

Who can tell? You may have come here, at the present moment, with as little expectation of receiving any distinguished benefit as he; and yet this may be the hour when God will call you to his kingdom and glory, and give you “an anointing from the Holy One 1 John 2:20” to prepare you for it. Look up to God; and pray that he would now, by his almighty power, make you, not only “another man,” but “a new creature in Christ Jesus;” so may you hope that it shall be done unto you; and that, as the Church of old, on seeing the conversion of Saul of Tarsus, “And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?” Acts 9:20-21″ Just so, they may admire the grace of God in you, and, with joyful thanksgivings, may “glorify God for you! Galatians 1:23-24.”

2. Let me take up, over others, an affectionate lamentation.

Respecting too many of you, alas! it must rather be asked, ‘What! Is he not yet among the prophets?’ Has he heard the word so long and so faithfully preached in vain? Has the Spirit of God so often striven with him in vain? Has he made so many good resolves in vain? Alas! how aggravated is his guilt! and how awful will be his condemnation!

Yes, brethren, you must, many of you at least, be sensible, that no great and visible and lasting change has taken place in you, nothing that has excited the admiration of others, nothing that has called forth thanksgiving in yourselves. If you compare yourselves with the Prophets and Apostles of old, you can find in yourselves no real resemblance to them, either in zeal for God or in devotedness to His service.

I would not have you continue in this forlorn state. You may perhaps, when you see the prophets with “their tabret and their pipe,” be ready to account it all enthusiasm; and I readily acknowledge, that now the melody must be rather in the heart, than in any external and audible expressions. But there must be the praises of God both in your heart and in your mouth; and your whole life also must testify that “God is truly with you.” Be in earnest, then, and seek without delay converting grace; and, “while you have the light, walk in the light, that you may become the children of the light! John 12:35-36.”

Charles Simeon (1759-1836)

1 Samuel 7:15-17

“Samuel continued as judge over Israel all the days of his life. From year to year he went on a circuit from Bethel to Gilgal to Mizpah, judging Israel in all those places. But he always went back to Ramah, where his home was, and there he also judged Israel. And he built an altar there to the LORD.”

As there are times and seasons commended to our special attention on a religious account, so there are particular occasions which it is proper for us to notice, on account of the interest they create in the public mind, and the facility they afford for imparting instruction suited to them. The pomp with which the judges of the land are surrounded, when they go their circuits for the purpose of dispensing justice through the land, is calculated to make a good impression upon the community at large; and to fill all ranks of men with gratitude to God, for the protection which they enjoy under the dominion of laws wisely enacted and well administered.

We avail ourselves of the opportunity now offered, to set before you the judicial character of Samuel, (than whom there never existed a more diligent or impartial judge,) with a view to trace a parallel between the privileges enjoyed by Israel under his government, and those with which we are favored in this happy land.

In the prosecution of this subject I will state:

I. The advantages of Israel under the government of Samuel.

Perhaps, among all the governors of Israel, there was not one that maintained a more blameless character than Samuel. Indeed, he is distinguished in Scripture as inferior to none, not excepting even Moses himself, Psalm 99:6; Jeremiah 15:1.

1. We see how eminent Samuel was in the administration of justice.

Though he had all the cares of government upon his hands—yet did he, from year to year, make a circuit to Bethel, and Gilgal, and Mizpah, in order to take cognizance of the violations of the law, and to decide with equity all the cases that would be brought before him. Now, this was a very great benefit, not to those particular places only, but to all the country round about them; for it tended to uphold the authority of the laws; it gave to all an assurance that their grievances would be redressed, and that those who dared to violate the law should not go unpunished. Thus it conduced to the peace and welfare of society in general, inasmuch as it checked the commission of outrage among the lawless, and gave security to those who were quiet in the land.

His knowledge of the laws inspired all with confidence;

his known integrity disposed all to a ready acquiescence in his decisions;

his authority silenced opposition, where unreasonable selfishness would otherwise have maintained and perpetuated discord;

and his taking a circuit, annually, for the express purpose of dispensing justice, facilitated the access of all to his tribunal; when, if he had remained at home, multitudes would have been constrained to go without redress, through an incapacity to bring before him all the witnesses that would be necessary to substantiate their claims.

2. Samuel was eminent in the maintenance of true religion.

While the ark was at Shiloh, he would probably have not felt himself authorized to build an altar at Ramah; but now that it had been many years removed from the Tabernacle, in which, until it was taken by the Philistines, it had been kept; and, consequently, the worship of Jehovah, as appointed in the Law, had been neglected. He, as a prophet of the Most High God, and doubtless by inspiration of God, raised an altar at Ramah, where the seat of government was; and thus proclaimed through the land, that Jehovah, and Jehovah alone, was to be worshiped.

To see this in a proper light, we must recollect that the whole people of Israel had been addicted to idolatry, everywhere worshiping strange gods, even Baal and Ashteroth! 1 Samuel 6:3-4. For this, God had given them up into the hands of the Philistines for several years; until, upon their repenting and turning to the Lord, he had delivered them by the hands of Samuel. It was under these circumstances that Samuel built an altar to the Lord, so that the people might be kept steadfast to the faith they had received. And this was doubtless a great benefit conferred upon the land; because his example, supported and enforced as it was by his authority, could not fail to deter many from relapsing to idolatry, and to encourage everywhere the worship and the service of the one true God.

Perceiving, as we now must, how happy the Jews were under such a governor, we yet are only the better prepared to see:

II. The superior advantages which we enjoy under our government.

We will mark this in both of the preceding particulars; for it is certain that we far, very far, excel them:

1. In our legal proceedings.

We have an order of people expressly for the purpose of maintaining, and enforcing, and executing the laws. For this office they are qualified by a long and most laborious education; and are chosen from among their competitors on account of their superior proficiency. So far from having their time occupied with political engagements, they are absolutely prohibited from entering upon the great political arena of the nation, in order that they may be kept free from any undue bias, and be enabled to devote all their time and all their talents to the prosecution of their one object of dispensing justice through the land.

And these people take a circuit, not through one district only, (like Samuel, who went not beyond the country belonging to the tribe of Benjamin,) but through the whole kingdom; and that, not once only, but twice in the year, and in some part even thrice.

In respect of impartiality and integrity, they were not exceeded even by Samuel himself. Under the whole heavens there never was a country where the laws were more equitably, more impartially dispensed. Even religion itself, which, as an object of aversion, is more likely to warp the judgment than anything else, is sure to find support according to the laws; and, if it is on any occasion oppressed, it is only in conformity with laws that have been unadvisedly enacted, and not in opposition to laws that have been made for its support.

And who among us has not reason to bless God for such a constitution as this! Who is there that can injure the very lowest among us, without being amenable to the laws, and paying the penalty due to his transgression? The peace and security which we of this happy land enjoy, under the dominion of the laws, are not exceeded by any people under Heaven, and are equaled by very few. And this benefit depends not on the life of any individual; (the Israelites found a far different state of things under the government of Saul,) it is the constitution of the land; it is transmitted and perpetuated under every reign; and I trust it will continue the happy portion of this country to the latest generations!

2. In our religious privileges.

We have not one altar raised, in one favored place; but many, throughout the whole land; so that, for the most part, they are accessible to all; and where the increase of population has required more, they have been erected with great liberality at the public expense.

Nor is our worship so unedifying or expensive as that at Ramah. No, truly we have a Liturgy provided for us; a Liturgy, in which all that was shadowed forth under the Jewish ceremonies is plainly declared. The imposition of hands on a dying victim, the sprinkling of his blood upon the mercy-seat and on the offerer, and the consuming of his flesh upon the altar, were but faint emblems of what we are taught in express terms.

We go as sinners unto God;

we bring before him that great Sacrifice, the Lord Jesus Christ;

we implore mercy in the name of that adorable Savior;

we declare our affiance in his all-atoning blood, which we sprinkle on our consciences for the remission of our sins.

The king upon the throne, and the lowest subject in the land, here meet upon a footing of equality; all having equal access to God, and equal encouragement to expect mercy at his hands.

Say, you who are here assembled, whether you do not feel your elevation in these respects, and are thankful that the golden scepter of mercy is held forth equally to all; and that, instead of having occasion to envy the great and mighty of the earth, you have reason rather to rejoice that “there is no respect of persons with God,” or that, if there is, it is in your favor; since God has “chosen the poor of this world to be rich in faith, and heirs of his kingdom, James 2:5.” Truly the preaching of the Gospel, unrestrained as it is to time, or place, or party, calls for the devoutest gratitude from every person in the land.

Learn then, brethren,

1. How to appreciate the blessings you enjoy.

We have seen how happy Israel was under the government of Samuel; and what still richer privileges we of this nation enjoy. But we are surprisingly slow to acknowledge the blessings which are thus richly bestowed upon us. Indeed, the commonness of these mercies is the very thing which hides them from our view! Could we but see what has been done by the Court of Inquisition in Popish countries, and what is still done wherever that tribunal exists; could we see our own friends and relatives seized for some supposed crime, we know not what; and carried, we know not where; and tried, by we know not whom; and put to death by torments more cruel and lingering than we can conceive—then truly we should bless our God for our courts of law, for our trials by jury, for the publicity of all judicial acts, and for the high unimpeachable integrity of our Judges.

And if we could conceive the cruelties exercised on thousands on account of articles of faith, we would indeed adore our God for the liberty we enjoy of worshiping God in conformity with our own judgment, and of serving him according to the dictates of our own conscience. Religion, with us, is a part of the national law; and is upheld as sacred, against the efforts of all who would subvert it. Truly, I must say, if we do not praise God for these benefits, “the very stones may well cry out against us!”

2. How to improve the blessings we possess.

Samuel improved his influence for the honor of God, and for the benefit of man. And thus must we also act, according to our ability. True, we are not invested with such authority as his; yet have all of us, in our respective spheres, some opportunity of doing good. We may, both by our example and advice, promote the dominion of law and equity, by doing unto others as we, in a change of circumstances, would think it right that they should do unto us. Yes, and on many occasions we may strengthen the hands of those who administer the laws, by giving them the aid of our testimony, and upholding them in the execution of their high office. In so doing, we may be public benefactors to the state.

Yet we must not let our zeal be exercised only on things relating to the outward benefit of man; we must have a zeal for God also, and must endeavor to uphold his worship in the land; yes, and in this we must be particularly active in the place where we live. There are many who will take extensive circuits about some temporal matter, who yet are found very remiss at home in matters relating to their God. But in us should be combined a zeal, both public and personal, both civil and religious.

Look well then, I beg you, brethren, to this duty. Let there be in you a holy consistency; and let it be seen, that, if you are benevolent abroad, you are pious at home; and that the more closely your conduct is inspected, the brighter will it be found, and the more will your character be exalted in the estimation both of God and man.

Charles Simeon (1759-1836)

1 Samuel 7:12

“Then Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far has the LORD helped us.”

The Jews lived under a Theocracy, and received from God a greater number of visible interpositions in their favor than any other nation under Heaven. In remembrance of these, many different memorials were erected, and many rites instituted; so that the people might be kept in a steadfast adherence to him as their rightful Sovereign, and in a constant dependence on him as their almighty Protector.

But they were ever prone to depart from him, and to transfer their allegiance to the gods of the heathen that were no gods, but idols of wood and stone. For these iniquities, they were frequently given up into the hands of their enemies, and left to feel the bitter consequences of their impiety. But, when they were made sensible of their guilt, and brought to humble themselves before God, he returned in mercy to them, and effected for them the deliverance they implored. Such an interposition was obtained for them by the prayers of Samuel; and in remembrance of it was the stone erected, to which my text refers.

But, as God is the Governor of all the earth, and interposes still for his people as really, though not so visibly, as in the days of old, we will not confine our views of this transaction to the particular deliverance to which it primarily refers, but will extend them generally to the Church at large; and consider it as,

I. A commemorative act.

The Jews at this time were grievously oppressed by the Philistines. Samuel called them to repentance, and promised, that, if they would put away their false gods, and return with penitential sorrow to the Lord their God, they should be delivered out of the hands of their enemies. That their return to Jehovah might be the more solemn and universal, Samuel appointed all the heads of the nation to meet him at Mizpah. But the Philistines, jealous of so large an assemblage of Israelites on the borders of their country, came forth to attack them; and God, in answer to the prayers of Samuel, rescued his people from their hands, and utterly discomfited the Philistine armies. To commemorate this deliverance, Samuel “put up the stone, which he called Ebenezer, saying, Hitherto has the Lord helped us.”

But, to understand the precise scope of this memorial, we must advert to the means by which the deliverance was obtained. Then we shall see that the stone thus raised, proclaimed, to the whole nation:

1. That God is a hearer of prayer.

This the people could not but acknowledge, since they all had applied to Samuel to entreat the Lord in their behalf, verse 8. And this was a truth which it was of the utmost importance to commemorate, since it demonstrated Jehovah to be the only true God. To this truth the whole Scriptures bear witness. It was in answer to the cries of Israel that God had formerly delivered them from Egypt, and brought them in safety through the Red Sea. When Amalek came forth against them to destroy them in the wilderness, it was not by the sword of Joshua, but by the prayers of Moses, that Israel obtained the victory; for, when the hands of Moses hung down, Amalek prevailed; but, in consequence of their being held up until the evening, Israel prevailed, and gained at last a complete triumph. In every part of their history the same truth was manifested. See Psalm 106:43-44 and Psalm 107 throughout. And to this hour are the memorials of it the greatest possible encouragements to seek for mercy at his hands.

2. That God will deliver his penitent and believing people.

Here we must have an especial eye to the occasion before us. The people, in compliance with the exhortations of Samuel, prayed, and fasted, and confessed their sins, and put away their strange gods, and gave themselves up to Jehovah, “to serve him only, verse 6.” This showed the sincerity of their repentance, without which they could not hope for mercy at God’s hands.

But, as humiliation alone could be of no avail, Samuel offered a suckling lamb as a burnt-offering to God, thereby acknowledging the people’s desert to be utterly consumed, and their hope of acceptance only through a vicarious sacrifice. It is remarkable, that, as Samuel was in the very act of offering this sacrifice, “God thundered with a great thunder upon the Philistines,” and, by the terror which those thunders inspired, caused them to fall an easy prey to the sword of Israel, verse 9-11. A still more glorious testimony he gave to Peter’s exhibition of this Lamb of God as crucified for the sins of men. See Acts 10:43-44.

Thus the people were reminded, that in all their approaches to the throne of grace there must be a union of penitence and faith; and that, whenever they so approached God, they would assuredly be delivered, however great might be the difficulties in which they were involved, or imminent the dangers to which they were exposed.

But to all future ages also was this memorial intended to convey,

II. An instructive lesson.

1. It plainly teaches us that we should often review our past mercies.

All believers have received mercies in abundance, which they ought from time to time to review, in order to impress a sense of them the more deeply on their minds. For lack of this, how many mercies are forgotten! And what a loss do we sustain by means of our forgetfulness! Blessings that are unnoticed are no more to us than they are to the brute creation; but if we bring them frequently to our remembrance, we have frequently in the retrospect a sweeter taste of them than we had in the actual possession. From this act of Samuel’s then let us learn to pass over no mercy without laboring to imprint it on our minds, and to retain the remembrance of it to our dying hour.

2. It teaches us that we should especially view the hand of God in all of our past mercies.

It is this which gives the chief zest to all our mercies. And to whom can we trace them but to God?

Look at your temporal mercies:

the time, and place of your birth, when the light of the Gospel was shining all around you;

your preservation during the helpless state of infancy, which so many myriads of human beings never survive;

the many deliverances, seen, and unseen, which you have experienced since;

the blessings of health and abundance, while so many have spent their days in sickness and poverty.

View but the last year, and see how many have been plunged into deep distress, from which you are exempt; or been called away into the eternal world, while you are left with protracted opportunities of working out your salvation!

Think of your spiritual mercies. Have you any measure:

of spiritual light in your minds,

of softness in your hearts,

of holiness in your lives?

Have you any hopes in Christ as your Savior?

Have you any experience of the Spirit as your Comforter?

Have you any prospects of Heaven as your inheritance?

Think of multitudes around you, or look at those who are gone beyond redemption, and say whether it is within the power of language to express your obligations to your God! For who is it that has made you to differ? Will you, or can you, trace these blessings to your own superior wisdom, or goodness, or strength? Must you not of necessity acknowledge the hand of God in them, and say, “Hitherto has the Lord helped us!”

Surely in reference to every blessing, whether temporal or spiritual, you must say with David, “Not unto us, O Lord, not unto us, but unto your name be the praise!”

3. It teaches us that we should make our experience of past mercies. the ground of expecting all that we can need from God in the future.

Doubtless the memorial raised by Samuel was particularly intended to answer this end. And so should the memorials that are raised in our hearts, “You have been my help; therefore under the shadow of your wings will I rejoice! Psalm 63:7.” “Because the Lord has inclined his ear unto me, therefore will I call upon him as long as I live Psalm 116:2.” This was Paul’s mode of improving past mercies, “God,” says he, “delivered us from so great a death, and does deliver; in whom we trust that he will yet deliver us! 2 Corinthians 1:10.”

From what we have received “hitherto,” we know what to expect henceforth. O blessed effect of preserving memorials of past mercies in our minds! What holy confidence will it introduce into the soul, and what a happy anticipation even of eternal blessedness! Only let the “Ebenezer” which Samuel erected teach us this, and we shall ourselves raise in due time a similar memorial in the realms of bliss.

APPLICATION.

1. Take now a review of all that God has done for you in times past.

Let those who are yet living without God in the world contemplate God’s forbearance towards them.

Let those who have been brought out of darkness into the marvelous light of the Gospel survey the riches of divine grace displayed towards them.

Let believers bring to their remembrance their manifold temptations, their grievous back-slidings, their repeated falls; or, if they have been kept from falling, the almost miraculous supports by which they have been upheld. Then will the example before us have its due effect; and God will receive the glory due unto his name.

2. Look forward now to all that you can need from God in times to come.

Nothing but a sense of our necessities will keep us properly dependent on God. Let your minds then be continually intent on this subject. Think of all you need for body, or for soul, for time, or for eternity—and then see what need you have for help from God in the future.

Yet do not be disheartened by the sight of all your necessities; but remember, that however great they are, “God is able to supply all your needs out of his riches in glory by Christ Jesus.” Call to mind the promises of help which God has given you in his Word, Isaiah 41:10-16. See how ample they are; how repeated; how strong! Though you are but “a worm,” yet through him “you shall thresh the mountains.”

In a full persuasion of this, commit your every concern to him, and expect that he will be “a very present help to you in every time of need.” Only trust in him with your whole hearts, and “you shall not be ashamed or confounded world without end.”

Charles Simeon (1759-1836)

1 Samuel 7:12

“Then Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far has the LORD helped us.”

There is in the generality of men a very culpable inattention to the ways of Providence. A variety of dispensations succeed each other without ever attracting their notice. Hence they are unconscious of any kindness exercised towards them; and are ready to ascribe their success to themselves, or even to chance, rather than to God. But, if they would observe the many strange and unforeseen events which arise, and notice how they concur to promote their welfare, they would “understand the loving-kindness of the Lord,” and be constrained to acknowledge his wise and gracious agency.

The veil with which modern occurrences are covered, is, in the Scriptures, removed; and we see “the holy arm of the Lord made bare.” We at this day should regard a storm as a mere accidental thing, common perhaps at the time of year; and think little of God, “who makes the clouds his chariots, and his ministers a flame of fire.”

But, in the passage before us, the victory gained by means of a storm is ascribed to the merciful interposition of Jehovah. By means of thunder which terrified the Philistine army, the unprepared Israelites were enabled to destroy them, and to break the power of those who for twenty years had grievously oppressed them; nor was it a little remarkable, that this victory was gained upon the very spot where, twenty years before, God had delivered both them and the ark in which they vainly trusted, into the hands of the Philistines. To commemorate the goodness of the Lord, “Samuel set up a stone, which he called Ebenezer, saying, Hitherto has the Lord helped us!”

From these words we shall take occasion to show,

I. What reason we have to erect similar memorials.

Whether the agency of God is more or less visible, it is certain that not so much as a sparrow falls to the ground without his special direction. Let us then take a view of the mercies he has given to us. These have been,

1. Public mercies.

These have been exceeding great. Those specified at the close of the year 1804, were, our long-continued preservation from foreign invasion, or domestic tumults, or even the sound of war; as also our freedom from pestilences, earthquakes, and hurricanes, which had recently committed dreadful ravages in Spain, America, and the West Indies.

2. Private mercies.

We shall find abundant cause of thankfulness, if we survey our temporal mercies. How are we indebted to God for life, when multitudes have been taken into the eternal world; and for health, when many have been pining away with sickness; or racked with acute disorders! What an unspeakable mercy is it that our reason is continued to us, when many are bereft of this noble faculty, and thereby reduced, like Nebuchadnezzar, to a level with the beasts! What do we owe to God, if we have found comfort in our relatives and connections, (for “it is God who makes men to be of one mind in a house,”) and if death has not been permitted to rob us of those in whose welfare we are deeply interested! Perhaps during the preceding year we have entered into new connections, or had our families enlarged. Perhaps our business has prospered; or the difficulties with which we have contended, have been overcome. In all these things we ought to acknowledge the hand of God, and to think how highly favored we have been above myriads of our fellow-creatures.

2. Spiritual mercies.

But if we turn our thoughts to the contemplation of our spiritual mercies, what ground shall we find for the liveliest gratitude, and the profoundest adoration! That the ordinances of the Gospel are continued to us, when, for our misimprovement of them “our lampstand might so justly have been removed;” what a blessing is this! If we only consider that the preached Gospel is, though not the only—yet the principal means which God makes use of for the salvation of men, we never can be sufficiently thankful that its sound has reached our ears, and its light been exhibited before our eyes, “for many prophets and kings have in vain desired to see and hear these things,” which we so richly enjoy.

We have all, more or less, been made the subjects of restraining grace; and O, what a tribute of praise does that demand! How many of our fellow-creatures have brought themselves to an untimely end, either by their excesses, or by the hands of the public executioner! How many forlorn females protract a miserable existence by the wages of prostitution! How many, either to conceal their shame, or to avenge a quarrel, have committed murder! How many, to rid themselves of their present troubles, have madly rushed on suicide! Whence is it, I would ask, that we have not fallen into one or other of these evils? Are we made of better materials than they? “Have we not all one father?” Did they, previous to the commission of their evil deeds, imagine themselves more likely to fall than we?

Let us acknowledge “the good hand of God upon us;” it is God alone who has made us to differ; and if he had not preserved us by his restraining grace, we would at this moment have been numbered with the most miserable and abandoned of the human race!

Some among us, we trust, have been made to experience converting grace. And what cause for thankfulness have they! Look around, and see how few even of those who statedly hear the Gospel are savingly converted by it! What then do they owe to God, who have been quickened from the dead; who have had their sins blotted out by the blood of Jesus; who have been made partakers of a divine nature, and heirs of the kingdom of Heaven! Should not they raise an Ebenezer to the Lord?

Nor have they less cause for thankfulness who have received preserving grace. Consider how many have “begun to run well, and afterwards been hindered;” some waxing cold in their regard to true religion; others “turning aside to vain jangling;” some drawn into infidelity; and others making true religion itself hateful and abominable, by their hypocrisy or open impiety. Never does a year pass, but some instances of grievous backsliding occur, to the great dishonor of God, and the grief of all his people.

And why are not we the people that have been left to fall?

Have we felt no secret inclination to sin?

Have we on no occasion yielded to the suggestions of our great adversary, so that nothing but Omnipotence, snatching us like brands out of the burning, could have preserved us?

Have we never inwardly backslidden, so that if God had not for his own mercy’s sake restored us, we must have been lost forever?

Let us only examine the records of our own hearts, and call our own ways to remembrance; and there is not one of us who will not be ready to look upon himself as the greatest monument of saving mercy that can be found on earth!

Whether then we consider our temporal or our spiritual mercies, we cannot but find unbounded occasion to raise grateful memorials to the Lord our God.

But it will be proper to show,

II. In what manner we should erect our memorials.

External and visible monuments are very proper expressions of national gratitude; but, as individuals, we must erect very different memorials.

1. We must get a sense of God’s goodness engraved on our hearts.

We need not to form inscriptions on stone or brass; we are concerned rather to have the mercies of our God written upon our hearts. But here is our great fault; we do not “keep his great goodness in remembrance;” we “forget him at the sea, even at the Red Sea.”

One single calamity will call forth abundant complaints against God; but ten thousand mercies are scarcely sufficient to raise the soul to God, or to excite one desire to requite his love! Sensible of this, David stirred up his soul to the performance of its duty, “Bless the Lord, O my soul, and let all that is within me bless his holy name; bless the Lord, O my soul, and do not forget all his benefits!” It is in this way that we must raise memorials to God; and such memorials he will not despise. One grateful and devout acknowledgment of God’s mercies, is a more pleasing sacrifice to him than the cattle upon a thousand hills, “Whoever offers him praise, glorifies him.”

2. We must endeavor to impress others also with a sense of it.

This is a method of perpetuating the remembrance of his goodness, which the Lord himself has prescribed. Psalm 78:5-7. And the more sensible we ourselves are of his kindness to us, the more shall we exert ourselves to preserve the knowledge of it in this way.

How admirable is the example of David in this particular! He seems to have labored with all his might, not merely to praise God with his own lips, but to interest all, whether of his own or future generations, in the same blessed employment, Psalm 145:1-7.

On the contrary, how severely was Hezekiah rebuked for ostentatiously displaying his own riches, when he should have been magnifying to the Babylonish ambassadors the Lord’s goodness, and commending to them the knowledge of the God of Israel, 2 Kings 20:12-18 with 2 Chronicles 32:24-25; 2 Chronicles 32:31. It is possible enough that he might pretend to give God the glory; but God, who knew his heart, saw that he was lifted up with pride.

Just so, we are in danger of erecting memorials rather for our own honor, than for God’s; but we must be exceeding jealous upon this head, lest, instead of pleasing, we offend the Majesty of Heaven; and lest, instead of bringing a blessing upon ourselves, we entail a curse! We may boast; but our boast must be of God, and not of ourselves; we may raise monuments; but they must be truly “Ebenezers,” ascribing everything to “the Lord’s help,” and not to an arm of flesh.

3. We must testify our sense of it by an increased devotion to his service.

If we are sincere in our acknowledgments, we shall be inquiring, “What shall I render to the Lord, for all the benefits that he has done unto me?” The end for which our God grants his mercies to us, is, that we may bring forth fruit to his glory; and, if he finds that all his pains and sustenance are without effect, he will cut us down as “cumberers of the ground! Isaiah 5:3-6; Hebrews 6:7-8.” Whatever

be our character then, we must make this improvement of the Lord’s goodness to us. If we are impenitent, it must lead us to repentance. If we are already his servants, it must constrain us to increased diligence in his service, and cause us to abound more and more in every good word and work. We must not satisfy ourselves with empty commendations, crying, “Lord, Lord;” but must do with cheerfulness and delight whatever he commands us.

4. We must trust him in all future difficulties and dangers.

This is a very principal end of raising memorials of any kind; it is, not merely to remind us of what God has done, but of what he is ever ready to do, if we call upon him.

Here again we are called to admire the conduct of David, who regarded the deliverances which he had experienced from the paws of the lion and of the bear, as arguments for trusting in God, and for expecting a similar deliverance from the sword of Goliath, 1 Samuel 17:37.

Paul also made a similar improvement of the mercies given to him; saying, “God has delivered us from so great a death, and does deliver; in whom we trust that he will yet deliver us, 2 Corinthians 1:10.”

Trials will succeed each other, as “clouds coming after rain;” we are not to expect a termination of them, until we are called to our eternal rest above. Yet while on this account we can only say, “Hitherto has the Lord helped us,” we may safely commit ourselves into his hands, knowing, that “whoever trusts in the Lord, shall be even as Mount Zion, which cannot be removed, but stands fast forever! Psalm 125:1.”

Charles Simeon (1759-1836)